Worldliness and
Otherworldliness世俗和Otherworldliness

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Israel's world
affirming outlook, God is creator and ruler of this world, was reinforced by
incarnation of the ideal in flesh, in Jesus Christ. He rejected the
austerities of the Baptist and proclaimed the rule of God in this world.以色列的世界申明前景，上帝是創造者和統治者，這個世界上，加強了理想的化身，在肉體，在基督耶穌。他拒絕了austerities的浸信會，並宣布規則的上帝在這個世界上。Nevertheless, he sharply criticized his
"evil and adulterous generation": disciples must be different ("it shall not be
so among you") yet must love their neighbor.不過，他尖銳地批評他的“邪惡和通姦的一代”
：必須在不同的門徒（ “不得使在你們中間” ）還必須愛自己的鄰居。So Peter and Paul exhorted converts to
protective "separation" from the world, while stressing involvement in human
needs and the mission to save the
world.因此，彼得和保羅勸告轉換為保護“分離”的世界，同時強調參與人的需求和任務，以拯救世界。John was uncompromisingly world
renouncing: society organized against God "lies in the evil one"; love of the
world contradicts love for the Father; yet Christ, the Savior of the world
God loves, dies for the world (I John
2:2).約翰是毫不妥協地放棄世界：社會組織對上帝“的謊言中的罪惡之一” ;
愛的世界矛盾的愛父親，但基督，救世主上帝愛，死亡的世界（約翰一2時02 ） 。

Tension grew between world affirming
ministry and world renouncing concentration upon the world above (mysticism) or
upon the world to come (adventism), as Christians resisted the theaters, games,
and debauchery rampant in the Roman world yet cared for the world's
unwanted.世界之間的緊張局勢增長申明部和世界放棄濃度以上的世界（神秘主義） ，或在世界來（ adventism ）
，作為基督徒抵制電影院，遊戲和放蕩猖獗羅馬世界尚未照顧世界上不受歡迎。Separation strengthened into rejection
of the world and ultimately into escape, as anchorites and monastics despised
marriage, cleanliness, and all human comforts, in an otherworldly search for
deeper truth and the vision of
God.分離加強到拒絕，並最終融入世界逃脫，因為anchorites和monastics鄙視婚姻，清潔，和所有人類的舒適，在一個空想尋求更深層次的遠見和上帝。Simultaneously, the conversion of Rome
fostered a new kind of worldliness, ambition for all the rewards of power.
Two types of Christians emerged, the religious, withdrawn from the world, and
the lay, active in the world.同時，羅馬的轉化促進了一種新的世故，有雄心的所有獎勵的權力。
兩種類型的基督徒出現，宗教，退出了世界，奠定基礎，活躍在世界各地。

Augustine held
Christians should use but not enjoy the world; Aquinas would impose natural law
upon it.奧古斯丁舉行基督徒應該使用，但不享有世界;阿奎那自然法強加給它。Luther's "kingdom of grace" (the
church) was paralleled by "the kingdom of God's left hand," the secular world,
ruled by law: Christians live within both. Calvin would restore the world to
God's rule by discipline, making the world one vast monastery.路德的“王國寬限期”
（教會）是平行的“神的國的左手， ”世俗的世界，法治：基督徒生活在兩種。卡爾文將恢復世界對上帝的統治的紀律，使世界一龐大的寺院。For Puritans, the world is Vanity Fair,
to be traveled through toward the Celestial City, not dwelt
in.對於清教徒，世界名利場，要穿過對天體城市，而不是談論英寸Yet not the world but worldliness is
sinful, the desire for the world's ways and prizes when the heart's true
loyalties lie elsewhere.然而，世界上沒有，但俗氣是罪孽深重，希望世界的方式和獎品時，心臟的真正忠誠在別處。

Nineteenth
century social gospel reformers, firmly rooted in the kingdom (Maurice), in
compassion (Gladden), or in a liturgical vision of God's glory (Holland,
Temple), strove to embody their spiritual vision within the everyday world of
wages, houses, work, and peace.十九世紀的社會福音改革者，堅定地植根於英國（莫里斯） ，在同情（ Gladden ）
，或在禮儀的設想上帝的榮耀（荷蘭，廟） ，力求體現他們的精神遠景的日常世界的工資，住房，工作，與和平。But Bonhoeffer insisted that the world
is already spiritual, reconciled, needing "religionless," unseparated Christians
to plunge into its life to prove it is not
godless.但是，潘霍華堅持認為，世界已經是精神上的，和解，需要“ religionless ， ”
unseparated基督徒的生活陷入證明它不是godless 。

In the tensions
of such unworldly worldliness the Christian ever lives, not of the world,
redeemed from it, independent of it, but sent back to minister to it, living
within it in the power of the world to come, knowing that the world is
God's.在緊張的unworldly世基督教以往的生活，而不是世界，贖回它，獨立的，但被送回部長它生活在它的力量來的世界，知道世界是上帝的。